sign in sign up
<<
Home , Aleksander Kakowski, Andrzej Maria Deskur, Annuario Pontificio, Apostolic Camera, Apostolic constitution, Apostolic visitor

2020, Vol. 21, No. 2 (81) ISSN 2451-1617

The Evolution of the ’s Institutions for Order in Media Against the Background of Changes in Its System (1948–2018)

Wojciech Jakubowski University of [email protected] ORCID: 0000-0003-2832-611X

ABSTRACT Scientifi c objective: To characterize the genesis of the institutions of the Holy See in the years 1948–2018, competent in media matters, against the background of changes in the Roman ’s system; showing the institutional evolution of the “media department”—from the Papal Commission established ad experimentum by the Council, having the status of an expert and promotional dicastery1, to the with rights analogous to the congregation. Research method: Historical and normative analysis based on papal and the literature on the subject. Results and conclusions: The analysis led to the conclusion that a feature of the changes was the systematic raising of the rank of institutions competent in matters of media and their functional and organizational integration. Cognitive value: The paper addresses the problem of tradition and modernization of the of the Holy See’s primary organs, of which the Curia’s reform project initiated by Francis and implemented since 2014 is a key element. This thread is a relatively new and little recognized subject of scientifi c analysis.

KEYWORDS Dicastery for Communications, , Pontifi cal Council for Social Communications, Holy See, Communications

1 Dicastery (: dicasterium)—a group of supreme governing bodies of the , composed of various types of institutions (congregations, , councils, offi ces). 536

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

The development of civilization, which led to the creation of means of social communication, also resulted in the establishment of institutions of the Holy See, whose task was and is to read the mission of the media in the world in the context of truths of faith and respect for the dignity of a man. These institutions were established more than 70 years ago—their history goes back to the establishment of the Pontifi cal Commission for Religious Films, instituted by Pius XII in 1948, and comes alive with the establishment of the Dicastery for Communication, instituted by in 2018. The teaching of the of the Church on the issue of social communication began over a century and a half ago. Already in 1840, Pope Gregory XVI, in the , Probe Nostis, wrote with concern about the world fl ooded with “pestilential newspapers and pamphlets of little weight, or by seductive speeches” (BM, 1979). Yet, Pius XII discovered the positive power of mass media for the Church, but the changes resulted from the Councils and the era of “media pope,” St. John Paul II, brought a radical change. It is also worth noting that the history of “papal media,” constituting another and separate research thread, dates back to the second half of the 19th century. The fi rst issue of L’Osservatore Romano—a semi-offi cial newspaper of the Holy See was published on July 1, 1861, during the pontifi cate of Bl. Pius IX. The Station (Statio Radiophonica Vaticana) has been in operation since 1931, and has been broadcast in Polish since 1938. The great promoter of the development of modern church media was Pope Pius XI—in 1919–1921 the fi rst Apostolic in Warsaw after regained its independence. In the last decades of the 20th century, the media of the Holy See have been enriched with the Vatican Television Center (Rescript Ex Audientia, 1983/1998, and professional Internet service 1995/1997).

The Concept of the Holy See In accordance with the , the Holy See means the Roman Pontiff as supreme authority in the Universal Church. According to can. 331 CIC / 1983: “The of the Roman Church, in whom continues the offi ce given by the Lord uniquely to Peter, the fi rst of the Apostles, and to be transmitted to his successors, is the head of the college of , the , and the of the universal Church on earth. By virtue of his offi ce he possesses supreme, full, immediate, and universal ordinary power in the Church, which he is always able to exercise freely.” The Roman Pontiff exercises its authority voluntarily, without any time limits or conditions. The Pope owns all jurisdiction exercised in ancient times by bishops and metropolitans, by synods and general councils. Nowadays, all this power is exercised by the Pope personally or through subordinate Secretariat of State, congregations, tribunals, councils, and offi ces referred to as the Roman Curia (Curia Romana), and over the State of the through the Pontifi cal Commission, the Governorate, competent tribunals, and other specialized bodies (CIC, can. 360, 361). In its activity, the Holy See identifi es itself with the Church (Cardinale, 1963), and it is in relation to the Church what form is in relation to matter. The Holy See is therefore the “legal personifi cation of the Church” (Le Fur, 1930, p. 157). The Holy See enjoys a separate legal and international subjectivity as well as the State of the Vatican City (Jakubowski, 2005). According to can. 361 CIC / 1983 “the term or Holy See refers not only to the Roman Pontiff but also to the Secretariat of State, the Council for the Public Affairs of the Church, and other institutes of the Roman Curia.” The Roman Curia is, therefore, an institution through which the Roman Pontiff deals with the affairs of the Universal Church and which performs all other tasks on his behalf and his authority (CIC / 1983, can. 360). It is a very

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 537

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media... complex organism. Its structure was subject to numerous changes carried out by successive , wishing to have at their disposal an effi cient instrument enabling them to with the huge tasks ahead of them, the number and complexity of which was and is a testimony to the changing times (Sitarz, 2004).

Curia Romana Semper Reformanda The establishment of the Roman Curia is associated with the pontifi cate of Sixtus V (the Pope in the years 1585-1590). He established it on the basis of the , Immensa Aeterni Dei, of January 22, 1588—in accordance with the guidelines of the —as an organized institution comprising fi fteen congregations (Del Re, 1998). In this way, the Pope divided the into many “colleges” consisting of several cardinals, whose competences covered a specifi c fi eld or problem. Only during the pontifi cate of St. Paul VI the appointment of diocesan bishops who did not have a red hat became more and more popular. The formula of the congregation’s activity resembled a government in the secular administration. It should be added that the Roman Curia was then in charge of the Universal Church and it acted as the government of the State of the Church.

Roman Curia in the First Half of the 20th Century ( Pius X–Saint John XXIII) The fi rst 20th-century reform of the Roman Curia was carried out by St. Pius X (the Apostolic Constitution, Sapienti Consilio, of June 29, 1908) (AAS I, 1909, 7-19). He set out two main goals— separating the administrative and judicial divisions and precisely delimiting the competence of individual . For the fi rst time, a division into dicasteries was introduced: congregations, tribunals, and offi ces, giving the congregations key importance in church management. The cessation of the Pope’s temporal power meant that public institutions of the State of the Church and Curia dicasteries dealing with state affairs were suspended or survived to a minimal extent, drastically limiting their activities. The Curia still administered the unoccupied area of the proper Vatican City and the temporal patrimony of the Holy See and the State of the Church, which the Italian government did not take over (since 1870, Popes—Blessed Pius IX, Leo XIII, Saint Pius X, and Benedict XV—they called themselves “the prisoners in / of the Vatican”). For this, however, the former state administration apparatus, which was over-dimensioned and organizationally complicated, was no longer needed (Jakubowski and Solarczyk, 2002). After the reorganization of the Curia by Pius X (SC), it included: • congregations: Congregation of the Holy Offi ce (Congregatio Sancti Offi cii), Congregation of the Consistory (Congregatio Consistorialis), Congregation for the Discipline of the (Congregatio de Disciplina Sacramentorum), Congregation of the Council (Congregatio Concilii), Congregation of Orders (Congregatio Negotiis Religiosorum Sodalium praeposita), Congregation for the Propagation of Faith (Congregatio de Propaganda Fide), Index Congregation (Congregatio Indicis), Congregation of Sacred Rites (Congregatio Sacrorum Rituum), Congregation of Ceremonies (Congregatio Ceremonialis), Congregation for Extraordinary Ecclesiastical Affairs (Congregatio pro Negotiis ecclesiasticis extraordinariis), Congregation for Religious Studies (Congregatio Studium); • tribunals: (Sacra Poenitentiaria), Roman (Sacra Romana Rota), (Signatura Apostolica); • offi ces: Chancellery of the Apostles (Cancellaria Apostolica), Apostolic Dataria (Dataria

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 538

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

Apostolica), (Camera Apostolica), Secretariat of State (Secretaria Status), Secretariat of Briefs to Princes and Latin Letters (Secretaria Brevium ad Principes et Epistolarum latinarum). The reform of Saint Pius X was sanctioned and supplemented by the Code of Law (CIC / 1917), promulgated by Benedict XV in 1917 (the so-called Pio-Benedictine Code), and remained unchanged until 1967.

* * * One of the fi rst signs of the Church’s concern for the emerging mass media was the Encyclical of Pius XI, Vigilanti Cura, “on the motion picture” from 1936 (AAS XXVIII, 1936, pp. 249– 263). Appreciating the phenomenal values of the new media, the Pope demanded respect for morality. “Everyone knows what damage is done to the soul by bad motion pictures. They are occasions of sin; they seduce young people along the ways of evil by glorifying the passions; they show life under a false light; they cloud ideals; they destroy pure love, respect for marriage, affection for the family. They are capable also of creating prejudices among individuals and misunderstandings among nations, among social classes, among entire races” (par. 20). Pius XI noticed that there was no other medium that had such an impact on the mass recipient like motion pictures had. “There is no need to point out the fact that millions of people go to the motion pictures every day; that motion picture theaters are being opened in ever increasing number in civilized and semi-civilized countries; that the motion picture has become the most popular form of diversion which is offered for the leisure hours not only of the rich but of all classes of society” (par. 17). The reason for this is in the very nature of cinema, which is images, as well as sound projected on the screen. “The power of the motion picture consists in this, that it speaks by means of vivid and concrete imagery which the mind takes in with enjoyment and without fatigue. Even the crudest and most primitive minds which have neither the capacity nor the desire to make the efforts necessary for abstraction or deductive reasoning are captivated by the cinema. In place of the effort which reading or listening demands, there is the continued pleasure of a succession of concrete and, so to speak, living pictures” (n. 18). Film art, according to Pius XI, should aim at moral improvement of a man. The Pope recommended that in individual states: “Therefore, it will be necessary that in each country the Bishops set up a permanent national reviewing offi ce in order to be able to promote good motion pictures, classify the others, and bring this judgment to the knowledge of priests and faithful” (par. 39). In 1948, Pope Pius XII established a new curial body for a period of three years—the Pontifi cal Commission for Religious Films, which was, let us remind, the fi rst institution of the Holy See in history competent in mass media matters. The task of the Commission was primarily a canonical evaluation (nihil obstat) of fi lms on religious or moral subjects. The letter of the Substitute of the Secretariat of State No. 163561 of January 30, 1948, establishing the new body, did not specify, however, the position of the Commission in the institutional structure of the Holy See and its detailed status. On September 17, 1948, the Commission received a statute and a new name—the Pontifi cal Commission for Educational and Religious Films (Pito, 2003). However, it remained a censorship offi ce par excellence. In 1952, the Commission was transformed into the Pontifi cal Commission for Cinematography, and in 1954—the Pontifi cal Commission for Film, Radio, and Television (AAS XLVI, 1954, pp. 783–784). The Commission, in its new shape, has become a research institution. While in the

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 539

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media... basic structure of the Commission sat the senior of the Curia, whose task was to deal with pastoral problems related to the development of modern communication techniques, the extensive college of experts were lay specialists and from different countries of the world divided into three sections (fi lm, radio, television), and issue working groups. The Pontifi cal Commission actively participated in the preparation and organization of international Congresses organized annually by the Offi ce Catholique International du Cinéma (OCIC) and, in the radio and television sector, by the Association Catholique Internationale pour la Radio et la Télévision (UNDA). Another task of the Pontifi cal Commission for Film, Radio, and Television was to implement the message of the Encyclical, Miranda Prorsus, from 1957 in matters related to church discipline in the fi eld of radio, television, and cinema (Del Re, 1995; see Kamiński, 2017; Pokorna- Ignatowicz , 2002, pp. 86-89). Pius XII stated: “[11.] We have also, as you know, taken steps to set up in the Roman Curia a special Commission, whose task it is to make careful study of the various questions connected with Motion Pictures, Radio and Television which touch on the Catholic Faith and Christian morals. From this Commission, Bishops and all other interested parties can expect to obtain appropriate directives. [12.] Very often We Ourselves have made use of the modern remarkable inventions by which We can unite the worldwide fl ock with its Supreme Pastor, so that Our voice, passing in sure and safe fl ight over the expanse of sea and land and even over the troubled emotions of souls, may reach men’s minds with a healing infl uence, in accordance with the demands of the task of the supreme apostolate, confi ded to Us and today extended almost without limit “ [---] [157.] But since We have fi rm confi dence in the ultimate triumph of ’s cause, We do not doubt that these precepts and instructions of Ours - which We entrust for due execution to the Pontifi cal Commission for Motion Pictures, Radio and Television - can rouse new enthusiasm for the apostolate in this sphere, which promises such a plenteous and fruitful harvest” (AAS XLIX, 1957, pp. 765–805). Pius XII also expressed the wish that similar institutions operate in particular churches. “[78.] With a view to carrying out this task more fi ttingly and easily, Our predecessor of immortal memory, Pius XI, declared and proclaimed that “it is absolutely essential for Bishops to set up a permanent National Offi ce of supervision whose business it would be to encourage decent fi lms, but to give to others a recognized classifi cation, and then to publish their judgment and make it known to priests and faithful” [79.] In several countries, the Bishops, with these directives before their eyes, decided to set up Offi ces of this kind not only for matters connected with Motion Pictures, but also for Radio and Television. [80.] As We consider, then, the spiritual advantages which can spring from these technical arts, together with the need to protect the integrity of Christian morals which such entertainments can easily endanger, We desire that, in every country, if the Offi ces referred to do not already exist, they be established without delay; these are to be entrusted to men skilled in the use of these arts, with some priest, chosen by the Bishops, as adviser.” Pope Saint Jan XXIII in the Apostolic Letter (hereinafter: ), Boni Pastoris, gave the Commission new powers in 1959 and changed its name to the Pontifi cal Commission for Cinematography, Radio, and Television (Pontifi cium Consilium Rei Cinematographicae,

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 540

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

Radiophonicae ac Televisifi cae) and joined the Secretariat of State, which already at that time had a strategic place among the curial institutions (the decreasing role of the Apostolic Chancellery). At the same time, he obliged it to cooperate with all the of the Roman Curia, national and regional conferences of the episcopate and individual bishops (contrariis quibusvis nihil obstantibus). The Commission was composed of prominent curial offi cials: Assessors and Secretaries of the Holy Offi ce, the Consistory, the Congregation for the Oriental Churches, the Congregation for the Councils, the Congregation of Orders, the Congregation for the Evangelization of Peoples (the Congregation de Propaganda Fide), the Congregation for Catholic Education, as well as the Substitute of the Secretariat of State, Deputy Secretary General (Cardinal) (AAS LI, 1959, pp. 183-187). A few months later, the Pope brought to life the (Filmoteca Vaticana) and approved its statute, entrusting the supervision of it to the Pontifi cal Commission (AAS LI, 1959, pp. 875-876). New impulses appeared during the (1962–1965). Already in the period of preparation for the convening of Pope John XXIII, by virtue of Motu Proprio Superno Dei Nutu, established a Secretariat dealing with matters concerning modern means of disseminating thoughts (Secretariatus pariter instituitur quaestionibus omnibus expendendis, quae cum hodiernis vulgandarum sententiarum rationibus [ut sunt folia typis impressa, radiophonicae et transmission spectacula etc.] quoquo modo conectuntur). The Secretariat operated under the direction of the chairman of the Pontifi cal Commission (AAS LII, 1960, pp. 433–437). The media problem was on the agenda of the Council’s main proceedings. “Let us go back to December 4, 1963. For the fi rst time in history, the devotes a document to the media—a . Inter Mirifi ca—that is, among the miracles that God has put in our hands. We must remember that the papal magisterium, which precedes Inter Mirifi ca, paid particular attention to the means of social communication of its time. Just think about the radio, cinema, press. I would like to recall at this point the document of Pius XI Vigilanti Cura from 1936, as well as Miranda Prorsus of Pius XII from 1957. Papal teaching indicates interest in the development of social communication in this era. Popes appreciated and emphasized its positive aspects, but also, at the same time , expressed concern over the negative that accompanied the emergence of new media” (Celli, 2013, p. 9). In the Inter Mirifi ca decree on social media for transmitting information (AAS LVI, 1964, pp. 145-157), the Council Fathers, referring to the Pontifi cal Commission for Cinematography, Radio, and Television, asked the Pope to “extend the duties and competence of this offi ce to include all media of social communication, including the press, and that experts from various countries be named to it, including laymen” (Inter Mirifi ca, par. 19, note 1). In 1964, therefore, during the Council, Saint Paul VI, by virtue of Motu Proprio In Fructibus Multis, created the Pontifi cal Commission for Social Communications (Pontifi cium Consilium Instrumentis Communicationis Socialis Praepositum), directly dependent on the Secretariat of State (Dickes, 2013; AAS LVI, 1964, pp. 289–292). The Commission included, as ordinary ad quinquennium members, cardinals and bishops presiding in communications committees established at national episcopal conferences and 36 clergy and secular , as well as the chairmen of three international Catholic organizations dealing with cinema, radio, television, and the press—OCIP, UNDA, UCIP (Union Catholique Internationale de la Presse), who became members durante munere. With regard to the needs of the Catholic religion, the Commission was entrusted with problems related to cinema, radio, and television, as well as daily and periodical press. The Commission was also responsible for implementing the directives and standards of the relevant decree of the Second Vatican Council regarding instruments of social communication. It was also responsible

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 541

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media... for preparing appropriate pastoral instruction, which it did in 1971 (Communio et Progressio, AAS LXIII, 1971, pp. 593–656). The Committee supervised the Holy See’s Press Offi ce, which was established in 1966 (the L`Osservatore Romano Information Offi ce operated since 1939), and the Vatican Film Library operating since 1959.

Reform of the Curia During the Pontifi cate of St. Paul VI (1963–1978) In accordance with the wishes of the Second Vatican Council, Saint Paul VI reorganized the Curia, adapting its structure and functioning to the post-Conciliar renewal of the Church, the requirements of time, and pastoral needs, announcing on August 15, 1967, the Apostolic Constitution Regimini Ecclesiae Universae (AAS LIX, 1967, pp. 885–928). The Pope more precisely defi ned the structure, competences, and principles of operation of existing dicasteries and, leaving them functions related to canonical jurisdiction, created new ones to which he entrusted the task of disseminating specifi c pastoral initiatives in the Church. The renewed Curia included: • The Pontifi cal Secretariat of State—-headed by , assisted by a substitute (in fact deputy secretary of state for intra-church affairs) and assessor, and the [Sacred] Council for Public Affairs of the Church—headed by the cardinal (actually deputy secretary of state for external) and undersecretary—in a close functional and personal union relationship (Secretaria Status seu Papalis et Sacrum Consilium pro Publicis Ecclesiae Negotiis). The Secretariat of State is a dicastery similar in character to the head offi ce of the state and the ministry of foreign affairs, and at the same time is the body coordinating the work of the Roman Curia in the likeness of the offi ce of the head of government. The reformed Secretariat of State included (REU, n. 22): the Latin Letters Offi ce; the Apostolic Letters Offi ce, dealing with sending on less important matters and specifi c acts of the of the City; the Analysis Offi ce dealing with the procurement and organization of news, magazines, journals, and other materials. After the abolition of the Apostolic Offi ce in 1973, the Secretariat took over its tasks and competences (AAS LXV, 1973, pp. 113–116). Its structure was also reorganized, separating two offi ces: the Offi ce of Papal Letters, and the Analysis Offi ce; • congregations: Sacred Congregation for the Doctrine of the Faith (Sacra Congregatio pro Doctrina Fidei); Sacred Congregation for Oriental Churches (Sacra Congregatiopro Ecclesiis Orientalibus); Sacred (Sacra Congregatio pro Episcopis); Sacred Congregation for the Discipline of the Sacraments (Sacra Congregatio de Disciplina Sacramentorum); Sacred Congregation of Rites (Sacra Congregatio Rituum), from 1969—the Sacred Congregation for Divine Worship (Sacra Congregatio pro Cultu Divino) (AAS LXI, 1969, pp. 297-305); The Congregation for Divine Worship and the Congregation for Discipline of the Sacraments were combined in 1975 into the Sacred Congregation for Divine Worship and the Discipline of the Sacraments (Sacra Congregatio pro Sacramentis Divinoque Cultu) (AAS LIX, 1967, pp. 417–420); Sacred Congregation for the Clergy (Sacra Congregatio pro Clericis); Sacred Congregation for Secular Orders and Institutes (Sacra Congregatio pro Religiosis et Institutis Saecularibus); Sacred Congregation for Catholic Teaching (Sacra Congregatio pro Institutione Catholica); Sacred Congregation for the Evangelization of Nations or Propagation of Faith (Sacra Congregatio pro Gentium Evangelizatione seu de Propaganda Fide); • secretariats: Secretariat for Promoting Christian Unity (Secretariatus ad Christianorum Unitatem Fovendam); Secretariat for Non-Believers (Secretariatus pro non Christianis); Secretariat for Non-Christians (Secretariatus pro non Credentibus);

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 542

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

• Consilium de Laicis et Pontifi cia Commissio studiosorum a “Iustitia et Pace”—the Council for the (Consilium de Laicis) (AAS LVIII, 1976, pp. 696–700); the Pontifi cal Commission “Iustitia et Pax” (Pontifi cia Commissio studiosorum a Iustitia et Pace) (AAS LIX, 1967, pp. 25–28). In 1976, the two dicasteries were reorganized, creating separate organs: the Pontifi cal Council for the Laity (Pontifi cium Consilium de Laicis) (AAS LXVIII, 1976, pp. 694–696); the Pontifi cal Commission for Justice and Peace (Pontifi cium Consilium de Iustitia et Pace) (AAS LXVIII, 1976, pp. 700–703); • tribunals: Supreme of the Apostolic Signatura (Supremum Tribunal Signaturae Apostolicae); Sacred (Sacra Romana Rota); Sacred Apostolic Penitentiary (Sacra Paenitentiaria Apostolica); • offi ces: Chancellery of the Apostles (Cancellaria Apostolica); Prefecture for the Economic Affairs of the Holy See (Praefectura Rerum Oeconomicarum Sanctae Sedis); Apostolic Camera (Camera Apostolica); Administration of the Patrimony of the Holy See (Administratio Patrimonii Apostolicae Sedis); the Prefecture of the (Apostolici Palatii Praefectura); Central Statistical Offi ce of the (Generale Ecclesiae Rationarium); The Apostolic Constitution Regimini Ecclesiae Universae has maintained the status of the Pontifi cal Commission for Social Communications (REU, art. 133). In this way, the structure of the Curia became a clear refl ection of the diverse image of the Universal Church. In addition, Saint Paul VI appointed diocesan bishops as members of the Curia and took care of the internal coordination of the work of all dicasteries, introducing a system of periodic meetings, during which the cardinals managing individual dicasteries can discuss common problems and consult each other (Jakubowski and Solarczyk, 2002). An important act completing the reform of the Curia was Motu Proprio Ingravescent Aetat, in which the retirement age for cardinals performing important functions in the dicasteries of the Roman Curia and the Vatican City State was determined (AAS LXII, 1970, p. 811). Also, the General Regulations of the Curia set retirement age for offi cials of the Curia after reaching the age of 70, and for prelates superiors—retirement at the beginning of the age of 75. The practical effect of these decisions was the rejuvenation (or rather generational change) and internationalization (“deitalianization”) of the Curia. The pope’s radical decisions concerned one-fi fth of the state of the College of Cardinals and were met with hostile acceptance by some of the interested parties. One of the dismissed cardinals has spoken in public— Cardinal , a prefect of the Congregation of the Holy Offi ce. Cardinal Ottaviani described the papal decision as an act of contempt for 800 years of tradition and warned that in the future it could weaken papal authority. However, the policy of basic modernization of church structures started by St. Paul VI was not stopped.

Reform of the Curia During the Pontifi cate of St. John Paul II (1978–2005) Partial changes in the organization of the Roman Curia were carried out by Saint John Paul II in the years 1982–1985. He reorganized and gave full independence to the Council for the Family (1981), forming the Pontifi cal Council for the Family (Pontifi cium Consilium pro Familia) (AAS LXXIII [1981], pp. 441–444); he created (1982) the Pontifi cal Council for Culture (Pontifi cium Consilium pro Cultura) (AAS LXXIV, 1982, pp. 683–688); (1984) and divided the Congregation for the Sacraments and Divine Worship into the Congregation for the Sacraments and the Congregation for Divine Worship (AAS LXXVI, 1984, pp. 494–495); moreover, the Pope established (1985) the Pontifi cal Commission for the Apostolate of Health Care in an integral relationship with the Pontifi cal Council for the Laity (AAS LXXVII, 1985, pp. 475–481).

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 543

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

The general renewal of the Roman Curia of St. John Paul II accomplished in 1988, promulgating the Apostolic Constitution —on the 400th anniversary of the announcement of Immensa Aeterni Dei by Sixtus V, on the 80th anniversary of Sapienti Consilio by Saint Pius X, and the 20th anniversary of Regimini Ecclesiae Universae of Saint Paul VI. The reorganization of the structure created in 1967 was aimed at rationalizing and updating it and adapting to the norms of the Code of of 1983 (AAS LXXX, 1988, pp. 941–912). The renewed structure of the Roman Curia included several types of dicasteries that were “formally equal”: • Secretariat of State—central, nolens volens, authority of the Church; • congregations—Congregation for the Doctrine of the Faith (Congregatio de Doctrina Fidei), Congregation for the Oriental Churches (Congregatio pro Ecclesiis Orientalibus), Congregation for the Divine Worship and the Discipline of the Sacraments (Congregatio de Cultu Divino et Disciplina Sacramentorum), Congregation for the Causes of (Congregatio de Causis Sanctorpisat Congregat), Congregation for Bishop, Congregation for Evangelization of Nations (Congregatio pro Gentium Evangelizatione), Congregation for Clergy (Congregatio pro Clericis), and the Congregation for Institutes of and Societies of Apostolic Life (Congregatio pro Institutis Vitae Consecratae et Societatibus Vitae Apostolicae); • tribunals—Apostolic Penitentiary (Paenitentiaria Apostolica), Supreme Tribunal of the Apostolic Signatura (Supremum Tribunal Signaturae Apostolicae), Tribunal of the Roman Rota (Tribunal Rotae Romanae); • councils—Pontifi cal Council for the Laity (Pontifi cium Consilium pro Laicis), Pontifi cal Council for the Christian Unity (Pontifi cium Consilium ad Unitatem Christianorum fovendam), Pontifi cal Council for the Family (Pontifi cium Consilium pro Familia), Pontifi cal Council “Iustitia et Pax” (Pontifi cium Consilium de Iustitia et Pace), Pontifi cal Council “Cor Unum” (Pontifi cium Consilium Cor Unum), Pontifi cal Council for the Pastoral Care for Migrants and Itinerant People (Pontifi cium Consilium de Spirituali Migrantium atque Itinerantium Cura), Pontifi cal Council for the Pastoral Care of Health Care Workers (Pontifi cium Consilium pro Valetudinis Administris), Pontifi cal Council for Legislative Texts (Pontifi cium Consilium de Legum Textibus), Pontifi cal Council for Inter-Religious Dialogue (Pontifi cium Consilium pro Dialogi inter Religiones), Pontifi cal Council for Culture (Pontifi cium Consilium de Cultura), Pontifi cal Council for Social Communications (Pontifi cium Consilium de Communicationibus Socialibus); • offi ces—Camera Apostolica, Administration of the Patrimony of the Holy See (Administratio Patrimonii Sedis Apostolicae), Prefecture of Economic Affairs of the Holy See (Praefectura Rerum Oeconomicarum Sanctae Sedis); • “other institutions of the Curia” (Cetera Curiae Romanae Instituta) include the Prefectures for the Pontifi cal Household, the Offi ce for the Liturgical Celebrations, the Press Offi ce of the Holy See, and the Central Statistical Offi ce of the Catholic Church (REU, Articles 125-128; PB, Articles 180-182). Congregations, as key, after the Secretariat of State, organs of the administrative center of the Church, are permanent cardinal and episcopal commissions, whose task is to deal with a specifi c area of church matters in the sense of exercising jurisdiction. The Roman Pontiff plays a leading role in the operation of each congregation through the constitutive aspect, i.e. the establishment of the congregation and appointments; managerial aspects, or indicating priorities in the context of the current needs of the Church and Holy See; procedural aspect, i.e. approving individual stages of proceedings and ending with offi cial . The congregation consists of cardinals

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 544

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media... and bishops appointed by the pope as well as senior and lower offi cials forming the offi ce of the congregation. The system of the congregation resembles the model of a government committee in secular administration. The congregation is headed by a prefect-cardinal, assisted by a secretary and undersecretary. Both of them, just like the prefect-cardinal, are appointed by the pope. The prefect is the of the congregation, manages its activities, is responsible for the appointment of individual offi cials, represents it outside. He presents the current status of the congregation to the Roman Pontiff. The secretary of the congregation, as superior , shares the prefect’s duties as his direct assistant. He performs administrative functions, manages the work of the congregation, and substantive, participates in plenary and ordinary meetings with voting rights. If necessary, he replaces the prefect-cardinal. The undersecretary assists the secretary. He belongs to the group of Senior Offi cials. The basic congregation, however, is formed by a body of Cardinals and Bishops, which makes collective decisions on the most important matters. Participation in the congregations of Diocesan Bishops as members signifi cantly improves Church governance. The jurisdiction division is territorial and problematic. Two congregations exercise their jurisdiction over the entire Church (Doctrine of the Faith, Affairs), others in the diocese of the Latin Rite (Divine Worship and the Discipline of the Sacraments, Institutes of Consecrated Life and Societies of Apostolic Life), among which missionary diocese (Evangelization of Nations) and non-missionary (Catholic Education, Bishops, Clergy). One fi nally embraces with its jurisdiction all and only Eastern rites (Eastern Catholic Churches). Each congregation has a college of consultors—expert specialists in a given fi eld who have an advisory voice (Misztal, 1997, p. 306). * * * In the light of the Apostolic Constitution, Pastor Bonus (art. 169–170), the competent authority in matters of media, was the Pontifi cal Council for Social Communications (Pontifi cium Consilium de Communicationibus Socialibus), which had the character of a curial dicastery. The fi rst council was established as part of the general renewal of the Roman Curia by St. Paul VI (the Council for the Laity). The number and rank of papal councils increased during the pontifi cate of St. John Paul II. The Apostolic Constitution, Pastor Bonus, in response to the demands of the Council, established councils dealing with issues bordering strictly church issues and various issues of the modern world. The councils were expert and promotional bodies. Each of them had its own specifi city and structure. The Pontifi cal Council for Social Communications, operating until 2015, dealt with means of social communication understood as a tool of evangelization and an instrument supporting social progress. The Council, due to its particular interest, acted in consultation with the Secretariat of State. The main task of the Council was to stimulate and properly support the activity of the Church and the faithful in various forms of social communication, contributing to the fact that all means of communication (dailies, other periodicals, radio, television broadcasts and fi lms) were more and more imbued with the human and Christian spirit. It was particularly concerned about the Catholic media so that they really correspond to their own character and task. The Council also strove for the proper spiritual dimension of World Communications Day (Dies Communicationum Socialium). The Vatican Film Library, existing since 1959, operated within the Council. In 1992, the Council developed a new pastoral instruction, Aetatis Novae, which wrote: “»The fi rst Areopagus of the modern age is the world of communications which is unifying humanity and turning it into what is known as a `global village’. The means of social communications have become so important as to be for many the chief means of information and education, of guidance and inspiration in their behavior as individuals, families and within society at large«(...)

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 545

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

The power of media either to reinforce or override the traditional reference points of religion, culture, and family underlines the continued relevance of the Council’s words: »If the media are to be correctly employed, it is essential that all who use them know the principles of the moral order and apply them faithfully in this domain«” (AAS LXXXIV, 1992, pp. 447-468).

Partial Reform of the Curia During the Pontifi cate of Pope Francis (Feliciter Regnans) One of the main threads of the current pontifi cate is the development of a new model of the structure and functioning of the Roman Curia, which it would be more appropriate to the challenges facing the Church in the third decade of the 21st century (cf. Somavilla Rodríguez, 2014). It is worth noting that Pope Francis continues the changes already initiated by Benedict XVI (Romanko, 2016, p. 101). However, while those carried out during the previous pontifi cate can be considered “soft,” the current transformation is radical. The agenda of the future reform of the Curia included the following problems: the position of the Secretariat of State, the position of the Cardinal Council advising Pope Francis (Cardinal Advisory Council [Auxiliare Cardinalium Consilium], the Council of Pontifi cal Advisory [Pontifi cium Auxiliare Consilium], the Special Cardinal Council [Extraordinarium Cardinalium Consilium], Papal Council [Papale Consilium], etc.), reducing the number of dicasteries and combining their competences, participation of lay people in the management of curial institutions (Viana, 2016, pp. 281–289). Undertaking the reform of the Roman Curia, Pope Francis changed the position, structure and scope of activities of many institutions. In the fi rst stage of the reform, in the group of offi ces of the Holy See, he established: • (2014) the Council for Economic Affairs of the Holy See (Consilium Rebus Oeconomicius Praepositum)—Motu Proprio Fidelis Dispensator et Prudens (AAS CVI, 2014, pp. 164-165). The document establishing the Council did not explicitly state that it was a diocese of the Roman Curia, but an institution of the Holy See (cf. Romanko, 2016, p. 102; Zalbidea, 2014); • (2014) the Secretariat for Economic Affairs of the Holy See (Secretaria Sanctae Sedis Rebus Oeconomicis Praeposita), as a body of control and fi nancial supervision over the institutions of the Roman Curia and the State of the Vatican City (the General reporting directly to the Pope is a separate offi ce)—Motu Proprio Fidelis Dispensator et Prudens; • (2015) the Secretariat for Communication (Secretaria pro Communicatione), as a body supervising and coordinating the activities of social communication means of the Holy See and the Vatican City State and the relations of these entities with external media—Motu Proprio L’attuale Contesto Comunicativo (AAS CVII, 2015, pp. 591-592). The name of the last two institutions referred to the type of dicasteries known from the Apostolic Constitution Regimini Ecclesiae Universae, which were not already included in the Apostolic Constitution Pastor Bonus. The formula of the “secretariat,” as in the case of the “dicastery,” does not preclude entrusting their leadership to lay people. The Secretariat for Communications, replacing the Pontifi cal Council for Social Communications, also absorbed: The Holy See’s Press Offi ce, Press Service, Vatican Radio, Vatican Television Center, and Vatican Website. Pursuant to the Statute (2016), the goal of integration of all media institutions is to create a coherent communication system allowing to fulfi ll the evangelizing mission in the modern world. The obligation to cooperate with other curial dicasteries, in particular the Secretariat of State (cf. Kamiński, 2017, p. 46) was also emphasized. The structure of the Secretariat includes fi ve directorates general: Directorate General (staff were employees of the current Pontifi cal Council for Social Communications, Press Offi ce of

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 546

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media... the Holy See, Vatican Radio and the Vatican Television Center), Publishing Directorate (staff were the current employees of the Vatican Radio and the Vatican Television Center), Directorate of the Holy See’s Press Offi ce (staff were former employees of the Holy See’s Press Offi ce and Vatican Radio), Technical Directorate (staff were present employees of the Pontifi cal Council for Social Communications, Vatican Radio, the Vatican Television Center and Vatican Website) and the Theological and Pastoral Directorate (staff were former employees of the Pontifi cal Council for Social Communications, Vatican Radio, and the Vatican Website). The secretariat also covers the Vatican Printing House, Photographic Service, L`Osservatore Romano, and the . In addition to the prefect (Father Dario Edoardo Viganò), the Secretariat consisted of six cardinals, three , four bishops, and three lay people (AP, 2017, pp. 1232-1240, 1826-1829). In the second stage of the reform, Pope Francis established “new” institutions: • (2016) Dicastery for the Laity, Family, and Life (Dicasterium pro Laicis, Familia et Vita), which replaced the Pontifi cal Council for the Laity and the Pontifi cal Council for the Family— Motu Proprio Sedula Mater (AAS CVIII, 2016, 963) (see Dyduch, 2017); • (2016) Dicastery for Promoting Integral Human Development (Dicasterium ad Integram Humanam Progressionem Fovendam), which replaced the Pontifi cal Council “Iustitia et Pax,” the Pontifi cal Council “Cor Unum,” the Pontifi cal Council for Pastoral Migrants and Itinerant People, and the Pontifi cal Council for Pastoral Assistance to Health Care—Motu Proprion Humanam Progression (AAS CVIII, 2016, p. 968). They received formal status analogous to the congregation and a similar structure. It should be recalled that so far (SC, CIC / 1917, REU, PB) the term “dicastery” meant a whole group of supreme church governing bodies, which consisted of various types of institutions (Secretariat of State, congregations, tribunals, councils, offi ces; other papal institutions they did not have the status of a curia dictatorial). The “new” organs set up by Pope Francis are recognized in Annuario Pontifi cio as a separate group of institutions, after congregations and before tribunals. However, while the congregation consists of a dozen to almost forty cardinals, in the case of “new dicasteries” this number fl uctuates only from four to six. In order to emphasize the fact that they do not exercise canonical jurisdiction (the power of ordination is necessary here), they stopped at the generic name “dicastery.” This does not exclude the possibility that the prefect of the “new dicastery” should be a lay person. It should also be noted that the liquidation of several papal councils is a clear departure from the letter of the Pastor Bonus Constitution. In 2018, Pope Francis fi nally decided to change the status of the Secretariat for Communication, which was transformed into the Dicastery for Communication (Dicasterium pro Communicatione) (Rescript Ex Audientia, 27/02/2018). Although the new body retained basically the same structure and tasks, it was included in the second group of institutions of the Holy See (after the congregations and before the tribunals), and the lay person was the prefect (Paolo Ruffi ni). The Photography Service and the Vatican Publishing House were included in the dicastery, in addition, it is subject to the Vatican Printing House and L`Osservatore Romano (AP, 2018, pp. 1194-1197, 1791-1795).

Summary The evolution of the “media department” system, as demonstrated in this paper, proceeded from the formula of a papal commission appointed ad experimentum (a body of the secondary importance), by the papal council having the status of an expert and promotional dicastery, to a dicastery with rights analogous to the status of the congregation. In 2015, in place of the current Pontifi cal Council for Social Communications, Pope Francis established a new type of institution—the

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 547

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

Secretariat for Communication, and from 2018—the Dicastery for Communication. The new structure took over the tasks of all the existing organs of the Holy See competent in media matters. A characteristic feature of the analyzed process was the systematic raising of the rank of an institution competent in media governance matters as well as their functional and institutional integration. In the near future we should expect the release of the new Apostolic Constitution Predicate Evangelium regarding the in-depth reform of the Curia, which has been prepared for a long time by the Council of Cardinals (Commission for the Study of Organizational and Economic Problems of the Holy See). The date of its publication, initially planned for June 2019, was already moved several times by Pope Francis. However, it seems that the system of the Department of Communication will not change radically. It is also worth noting that in December 2019, Pope Benedict XVI established a foundation for Catholic journalism.

Abbreviations AAS—. AP—Annuario Pontifi cio. BM—Breviarium Missionum. CIC / 1917–Code of Canon Law of 1917 (Pio-Benedictine Code). CIC / 1983–Code of Canon Law of 1983. OCIC—Offi ce Catholique International du Cinéma (now SIGNiS—Association Catholique Mondiale pour la Communication). OCIP—Association Internationale de la Presse Catholique. PB—Apostolic Constitution Pastor Bonus (Const. Ap. Pastor Bonus, AAS LXXX, 1988, pp. 841–912). REU—Apostolic Constitution Regimini Ecclesiae Universae (Const. Ap. Regimini Ecclesiae Universae, AAS LIX, 1967, pp. 885–928). SC—Apostolic Constitution Sapienti Consilio (Const. Ap. Sapienti Consilio, AAS I, 1909, pp. 7–19). UCIP—Union Catholique Internationale de la Presse. UNDA—Association Catholique Internationale pour la Radio, la Télévision et l’Audiovisuel (now SIGNiS—Association Catholique Mondiale pour la Communication).

Bibliography • Sources Acta Apostolicae Sedis: commentarium offi ciale. (1909–2018). Città del Vaticano: Typis Vaticanis. Annuario Pontifi cio 2017 (2017). Città del Vaticano: Libreria Editrice Vaticana. Annuario Pontifi cio 2018 (2018). Città del Vaticano: Libreria Editrice Vaticana. Breviarium Missionum. (1979). T. 1. Warszawa: Akademia Teologii Katolickiej. Codex Iuris Canonici Auctoritate Ioannis Pauli PP. II promulgatus. (1983). Città del Vaticano: Typis Vaticanis. Codex Iuris Canonici Pii X Pontifi cis Maximi Iussu Digestu Benedicti XV Auctoritate Promulgatus (1917). Romae: Typis Vaticanis. Sobór Watykański II. Konstytucje. Dekrety. Deklaracje (1967). Poznań: Pallottinum.

• Monographs Cardinale, I. (1963). Le Saint-Siège et la diplomatie. Aperçu historique, juridique et pratique de la diplomatie pontifi cale. Politique étrangère, 28/2, 152–154.

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 548

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

Celli, M.C. (2013). Wykład inauguracyjny. Inter mirifi ca. Dziedzictwo i perspektywy. Tom jubileuszowy w 50. rocznicę ogłoszenia soborowego Dekretu o środkach społecznego przekazywania myśli. Kraków: Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe. Del Re, N. (1998). La Curia Romana. Lineamenti storico-giuridici. Città del Vaticano: Libreria Editrice Vaticana. Del Re, N. (A cura di). (1995). Mondo Vaticano. Passato e presente. Città del Vaticano: Libreria Editrice Vaticana. Dickes, Ch. (Sous la direction de). (2013). Dictionnaire du Vatican et du Saint-Siège. Robert Laffont. Dyduch, J. (2017). Dykasteria ds. Laikatu, Rodziny i Życia Geneza, zadania i struktura. Annales Canonici, 13(2017), pp. 57–71. DOI: 10.15633/acan.2219. Jakubowski, W. (2005). O Roma Felix. Geneza, specyfi ka i przeobrażenia instytucji politycznych Państwa Miasta Watykańskiego. Warsaw: Ofi cyna Wydawnicza ASPRA-JR. Jakubowski, W., & Solarczyk, M. (2002). Ustrój Kościoła Rzymskokatolickiego. Wybrane zagadnienia instytucjonalne. Warsaw: Ofi cyna Wydawnicza ASPRA-JR. Kamiński, R. (2017). Reforma papieskich instytucji do spraw komunikacji społecznej. Prawo Kanoniczne, 60(2017) No. 2. DOI:10.21697/pk.2017.60.2.03. Le Fur, L. (1930). Le Saint-Siege e le droit des Gens. Paris: Recueil Sirey. Pito, O.V. (A cura di). (2003) Commento alla Pastor Bonus e alle norme sussidiare della Curia Romana. Città del Vaticano: Libreria Editrice Vaticana. Pokorna-Ignatowicz, K. (2002). Kościół w świecie mediów. Historia–dokumenty–dylematy. Kraków: Wydawnictwo Uniwersytetu Jagiellońskiego. Romanko, A. (2016). Nowe struktury ekonomiczno-administracyjne w Kurii Rzymskiej. Rocznik Nauk Prawnych, Tom XXVI, No. 3. DOI: 10.18290/rnp.2016.26.3-6 Sitarz, M. (2004). Kuria Rzymska. In Słownik prawa kanonicznego (kol. 101–102). Warsaw: Instytut Wydawniczy PAX. Somavilla Rodríguez, E. (2014). La reforma de la Curia Romana del Papa Francisco. Revista “Estudios Institucionales”, No. 1, Vol. 1. DOI: 10.5944/eeii.vol.1.n.1.2014.18346. Viana, A. (2016). Elementos de la futura reforma de la curia romana prevista por el papa Francisco. Ius Canonicum, 56(112). DOI 10.15581/016.111.271-299. Zalbidea, D. (2014). La reorganización económica de la Santa Sede. Balance y perspectivas. Ius Canonicum, 54(107).

ANNEX Biographical Notes of the Popes Mentioned in the Text

1831–1846 Gregory XVI, Bartolomeo Alberto (Mauro) Cappellari (September 17, 1765– June 1, 1846)— created a Cardinal Priest of San Callisto (1826) by Leo XII, Prefect of the Congregation for the Propaganda of Faith (1846), Pope Gregory XVI (1831–1846). The last cardinal who, at the time of his election, had no episcopal . In 1832, acting under the infl uence of a Russian MP in , Grigory Ivanovich Gagarin, he issued the Encyclical Cum Primum condemning the November Uprising as an act of rebellion against legal authority.

1846–1878 Blessed Pius IX, Giovanni Maria Mastai-Ferretti (May 13, 1792–February 7, 1878)—Bishop (1827), Cardinal (1839), created a Cardinal Priest of Santi Marcellino e Pietro (1840) by Gregory XVI, Pope Pius IX (1846–1878). The longest, after St. Peter, pontifi cate in church history. The fi rst “Prisoner in / of the Vatican” (1870). Beatifi ed in 2000 (Pope John Paul II).

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 549

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

1878–1903 Leo XIII, Vincenzo Gioacchino Raffaele Luigi Pecci (March 2, 1810–July 20, 1903)—Bishop (1843), created a Cardinal Priest (1853) by Pius IX, Pope Leo XIII (1878–1903). Apostolic Nuncio to Belgium (1843–1846), Camerlengo of the Holy Roman Church (1877). In 1891 he announced the Encyclical .

1903–1914 St. Pius X, Giuseppe Melchiorre Sarto (June 2, 1835–August 20, 1914)—Bishop (1884), of (1893), created a Cardinal Priest of San Bernardo alle Terme (1893) by Leon XIII, (1903– 1914). Beatifi ed in 1951 (Pope Pius XII), canonized in 1954 (Pope Pius XII).

1914–1922 Benedict XV, Giacomo Giambattista della Chiesa (November 21, 1844–January 22, 1922)— Bishop (1907), created a Cardinal Priest of Santi Quattro Coronati (1914) by St. Pius X, Pope Benedict XV (1914–1922). In the years 1901–1907 a Substitute for the Secretariat of State.

1922–1939 Pius XI, Ambrogio Damiano Achille Ratti (May 31, 1857–February 10, 1939)—Bishop (1919), Archbishop Metropolitan of Milan (1921), created a Cardinal Priest of Santi Silvestro e Martino ai Monti (1921) by Benedict XV, elected Pope on February 6, 1922, inauguration of the pontifi cate: February 12, 1922. In the years 1918–1919 in Poland and Lithuania Archbishop Aleksander Kakowski (December 15, 1919—Cardinal) gave the episcopal to the future Pope in the Warsaw Cathedral. Co- were the Przemyśl bishop Józef Sebastian Pelczar (beatifi ed in 1991, canonized in 2003) and Bishop of Kuyavian-Kalisz Stanisław Zdzitowiecki (in 1913 the main of A. Kakowski). First Sovereign of the Vatican City State.

1939–1958 Pius XII, Eugenio Maria Giuseppe Giovanni Pacelli (March 2, 1876–October 9, 1958)—Bishop (1917—main Consecrator of Pope Benedict XV), created a Cardinal Priest of Santi Giovanni e Paolo (1929) by Pius XI, Pope Pius XII (1939–1958). Prosecutor of the Congregation for Extraordinary Church Affairs (1912–1914), Secretary of the Congregation for Extraordinary Church Affairs (1914–1917), Apostolic Nuncio to Bavaria (1917–1925), Apostolic Nuncio to the German Reich (1920–1929), Apostolic Nuncio to Prussia (1925– 1929), Secretary of State of the Holy See (1930–1939), of the Basilica of St. Peter in the Vatican, Camerlengo Saint Roman Church (1935–1939), elected Pope: March 2, 1939, inauguration of the pontifi cate: March 12, 1939. Participant in the conclave in 1939 (elect). Second Sovereign of the Vatican City State.

1958–1963 St. Jan XXIII, Angelo Giuseppe Roncalli (November 25, 1881–June 3, 1963)—Titular Archbishop (1925), Apostolic Delegate to Bulgaria, Turkey, and Greece, Apostolic Nuncio to (1944–1953), created a Cardinal Priest of Santa Prisca (1953) by Pius XII, (1953), Pope John XXIII (1958–1963). Elected Pope on October 28, 1958; inauguration

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 550

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media... of the pontifi cate: November 4, 1958. Convened the Second Vatican Council (1962). Third Sovereign of the Vatican City State. Beatifi ed on September 3, 2000 (Pope John Paul II), canonized on April 27, 2014 (Pope Francis).

1963–1978 St. Paul VI, Giovanni Battista Enrico Antonio Maria Montini (September 26, 1897– August 6, 1978)—Secret Papal Chamberlain (1925), Prelate of Honor of (1930), Apostolic Protonotary (1938), Bishop (1954), created a Cardinal Priest of Santi Silvestro e Martino ai Monti (1958) by Saint John XXIII, Pope Paul VI (1963–1978). Secretary of the Apostolic Nuncio in Warsaw (1923; the Nuncio was Achille Ratti—later Pope Pius XI), offi cial of the Secretariat of State (1924–1937), Substitute of the Secretariat of State (1937–1952), Secretary of State (1952– 1954), Archbishop of Milan (1955–19) 1963), elected Pope: June 21, 1963, inauguration of the pontifi cate: June 30, 1963. Participant in the 1963 conclave (elect). Council Father of Vaticanum II (Session I). Fourth Sovereign of the Vatican City State. He was beatifi ed on October 19, 2014 (Pope Francis, in the presence of Pope-pensioner Benedict XVI—the last living cardinal created by Paul VI), canonized October 14, 2018 (Pope Francis).

1978 John Paul I, Albino Luciani (October 17, 1912 – September 28, 1978)—Bishop (1958), Patriarch of Venice (1969 [1970]), created a Cardinal Priest of San Marco (1973) by Saint Paul VI, (1978). Second Vatican Council Father Election of Pope on August 26, 1978, inauguration of the pontifi cate: September 3, 1978. Fifth Sovereign of the Vatican City State. He died after a 33-day pontifi cate. Venerable (Venerabilis Dei servus)—2017 (Pope Francis).

1978–2005 St. John Paul II, Karol Wojtyła (May 18, 1920–April 2, 2005)—Bishop (1958), metropolitan archbishop of Cracow (1964–1978), created a Cardinal Priest of San Cesareo in Palatino (1967) by Saint Paul VI, Pope John Paul II (1978–2005). Second Vatican Council Father Election of Pope: October 16, 1978, inauguration of the pontifi cate: October 22, 1978. Sovereign of the Vatican City State. Promulgated: Code of Canon Law (1983), Code of Canons of the Eastern Churches (1990/1991), Apostolic Constitution Pastor bonus (1988) on the structure of the Roman Curia, Apostolic Constitution (1997) on the election of the Roman pontiff. Sixth Sovereign of the Vatican City State. He issued (tuned) a new constitution to the Vatican City State (2000). Beatifi ed on May 1, 2011 (Pope Benedict XVI), canonized on April 27, 2014 (Pope Francis).

2005–2013 Benedict XVI, Joseph Ratzinger (born April 16, 1927)—Bishop (1977), Metropolitan Archbishop of Munich-Freising (1977–1982), created a Cardinal Priest of Santa Maria Consolatrice al. Tiburtino (1977) by Saint Paul VI, Chairman of the International Theological Commission (1981), Prefect of the Congregation for the Doctrine of the Faith (1981), Cardinal-Bishop of Velletri-Segni, of the College of Cardinals (2002), cardinal-bishop of Ostia (2002), Pope Benedict XVI (2005–2013). Elected Pope: April 19, 2005, inauguration of the pontifi cate: April 24, 2005; reunion (resignation of the Roman pontiff): February 28, 2013. Seventh Sovereign of

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 551

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media... the Vatican City State. From 2013, he was a pensioner. In 2019, he founded the Foundation for Catholic Journalism.

2013: Franciszek, Jorge Mario Bergoglio (born December 17, 1936)—Bishop (1992), Metropolitan Archbishop of Buenos Aires (1997–1998), Metropolitan Archbishop of Buenos Aires (1998– 2013), created a Cardinal Priest of San Roberto Bellarmino (2001) by Saint John Paul II, Pope Francis (2013–). Election of the Pope: March 13, 2013, inauguration of the pontifi cate: March 19, 2013. Eighth Sovereign of the Vatican City State.

Superiors of Institutions Competent in Matters of Social Communication – Pontifi cium Consilium de Communicationibus socialibus 1948: Pontifi cal Commission for Religious Films; 1952: Pontifi cal Commission for Cinematography; 1954: Pontifi cal Commission for Film, Radio and Television; 1964: Pontifi cal Commission for Social Communications (Pontifi cium Consilium Instrumentis Communicationis Socialis Praepositum); 1988: Pontifi cal Council for Social Communications (Pontifi cium Consilium de Communicationibus Socialibus).

• Chairman: January 30, 1948–September 8, 1971 († December 1, 1986)—Bishop Martin John O’Connor (1959—Archbishop) April 23, 1969–September 8, 1971 († November 13, 2004)—Bishop Agostino Ferrari Toniolo—President September 8, 1971–† May 2, 1973—priest Edward Louis Heston CSC (1974–Archbishop) September 1973–April 8, 1984 († September 3, 2011)—priest (1974— Bishop, 1980—Bishop, 1985—Cardinal , 1996—Cardinal-Priest), after resigning from offi ce he retained the of Honorary President; in the years 1980–1983, in connection with a serious illness (stroke, 1978), he was replaced by the deputy chairman of the Archbishop Agnellus Andrews April 8, 1984–June 27, 2007 († December 11, 2011)—Archbishop June 27, 2007–March 31, 2016—Archbishop – Secretaria pro Communicatione [29.06.2015]

• Prefect July 27, 2015–March 21, 2018—Fr. Dario Edoardo Viganò – Dicastery for Communication/ Dicasterium pro Communicatione [July 23, 2018]

• Prefect July 5, 2018 – ... —Paolo Ruffi ni

Institutions in the Area of Media and Communication • 1861—L’Osservatore Romano • 1931—Radio station Vatican (Radio Vaticana). • 1939—L’Osservatore Romano Information Offi ce (the offi ce was established de facto on

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 552

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

February 20, 1939, a few days after the Pope’s death (February 10, 1939), and before the successor was chosen (March 2, 1939). • 1948—Pontifi cal Commission for Religious Films. • 1952—Pontifi cal Commission for Cinematography. • 1954—Pontifi cal Commission for Film, Radio, and Television. • 1959—Pontifi cal Commission for Cinematography, Radio, and Television. • 1959—Vatican Film Library (Filmoteca Vaticana). • 1964—Pontifi cal Commission for Social Communications. • 1966—Press Offi ce of the Holy See (Sala Stampa della Santa Sede). • 1988—Pontifi cal Council for Social Communications. • (1983) 1998—Vatican Television Center (Centro Televisivo Vaticano). • (1995) 1997—Vatican Internet Service (Servizio Internet Vaticano). • 2008 —Photographic Documentation Service (Servizio Fotografi co). • 2015—Secretariat for Communication. • 2018—Dicastery for Communications.

Messages of Paul VI for World Social Funding Communications Days • Social Communications as Important Elements of Civilization (1967). • Social Communications and the Development of Nations (1968). • Social Communications and the Family (1969). • Social Communications and Youth (1970). • The Role of Communications Media in Promoting Unity Among Men (1971). • The Media of Social Communications at the Service of Truth (1972). • The Mass Media and the Affi rmation and Promotion of Spiritual Values (1973). • Social Communications and Evangelization in Today’s World (1974). • The Mass Media and Reconciliation (1975). • Social Communications and the Fundamental Rights and Duties of Man (1976). • Advertising in the Mass Media: Benefi ts, Dangers, Responsibilities (1977). • The Receiver in Social Communications: His Expectations, His Rights, His Duties (1978).

Messages of John Paul II for the World Social Communications Days • Social Communications for the Development of the Child (1979). • Social Communications and Family (1980). • Social Communications in the Service of Responsible Human Freedom (1981). • Social Communications and the Problems of the Elderly (1982). • Social Communications and the Promotion of Peace (1983). • Social Communication: Instruments of Encounter Between Faith and Culture (1984). • Social Communications for a Christian Promotion of Youth (1985). • Social Communications and the Christian Formation of Public Opinion (1986). • Social Communications at the Service of Justice and Peace (1987). • Social Communications and the Promotion of Solidarity and Fraternity Between Peoples and Nations (1988). • Religion in the Mass Media (1989). • The Christian Message in a Computer Culture (1990). • The Communications Media and the Unity and Progress of the Human Family (1991). • The Proclamation of Christ’s Message in the Communications Media (1992). • Videocassettes and Audiocassettes in the Formation of Culture and of Conscience (1993).

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu 553

Wojciech Jakubowski • The Evolution of the Holy See’s Institutions for Order in Media...

• Television and Family: Guidelines for Good Viewing (1994). • Cinema: Communicator of Culture and of Values (1995). • The Media: Modern Forum for Promoting the Role of Women in Society (1996). • Communicating : The Way, the Truth, and the Life (1997). • Sustained by the Spirit, Communicate Hope (1998). • Mass Media: A Friendly Companion fo Those in Search of the Father (1999). • Proclaiming Christ in the Media at the Dawn of the New Millennium (2000). • „Preach from the Housetops”: The in the Age of Global Communication (2001). • Internet: A New Forum for Proclaiming (2002). • The Communications Media at the Service of Authentic Peace in the Light of „Pacem in Terris” (2003). • The Media and the Family: A Risk and a Richness (2004). • The Communications Media: At the Service of Understanding Among Peoples (2005).

Messages of Pope Benedict XVI for World Communications Days • The Media: A Network for Communication, Communion, and Cooperation (2006). • Children and the Media: A Challenge for Education (2007). • The Media: At the Crossroads Between Self-Promotion and Service. Searching for the Truth in Order to Share It with Others (2008). • New Technologies, new Relationships. Promoting a Culture of Respect, Dialogue, and Friendship (2009). • The Priest and Pastoral Ministry in a Digital World: New Media at the Service of the World (2010). • Truth, Proclamation, and Authenticity of Life in the Digital Age (2011). • Silence and Word: Path of Evangelization (2012). • Social Networks: Portals of Truth and Faith; New Spaces for Evangelization (2013).

Messages of Pope Francis for World Communications Days • Communications at the Service of an Authentic Culture of Encounter (2014). • Communicating the Family: A Privileged Place of Encounter with the Gift of Love (2015). • Communication and Mercy: A Fruitful Encounter (2016). • »Fear Not, for I Am with You« (Is 43:5). Communicating Hope and Trust in Our Time (2017). • »The Truth Will Set You Free« (Jn 8:32). Fake News and Journalism for Peace (2018). • »We Are Members One of Another« (Eph 4:25). From Social Network Communities to the Human Community (2019). • »That You May Tell Your Children and Grandchildren« (Ex 10:2). Life Becomes History (2020).

Studia Medioznawcze 2020, Vol. 21, No. 2 (81), pp. 535–553 https://mediastudies.eu